Newman,  John  Henry 
The  dream  of  Cerontius 


LOYOLA  ENGLISH  CLASSICS 


The 

Dream  of  Gerontius 

BY  CARDINAL  NEWMAN 


Edited  for  School  Use 
BY  JOHN  J.  CLIFFORD,  S.  J, 


Loyola  University  Press 
CHICAGO 


LOYOLA  ENGLISH  CLASSICS 


LOYOLA  ENGLISH  CLASSICS 


The  Dream  of  Gerontius 

By 

Cardinal  Newman 


EDITED  FOR  SCHOOL  USE 
WITH  INTRODUCTION,  QUESTIONS  AND 
GLOSSARY 

By  John  J.  Clifford,  S.  J. 


Loyola  University  Press 


Chicago 


iDfcl 


Copyright,  1917 

BY 

Loyola  University  Press 


127218 


THE  DREAM  OF  GERONTIUS 


V 


CHRONOLOGICAL  LIFE 


1801  John  Henry  Newman  was  born  in  the  city  of  London  on 
the  twenty-first  day  of  February. 

1820  Was  graduated  from  Trinity  College,  Oxford. 

1824  Took  orders  in  the  Anglican  Church. 

1833  Participated  as  one  of  the  leaders  in  the  Oxford  Move- 
ment. 

1845  Entered  the  Catholic  Church,  and  a year  later  went  to 
Rome  to  study  for  the  priesthood. 

1847  Returned  to  England  as  a Catholic  priest  to  found  the 
Community  of  the  Oratory. 

1854  Became  Rector  of  the  Irish  University  at  Dublin. 

1864  Published  the  Apologia  pro  Vita  Sua. 

1865  Published  The  Dream  of  Gerontius. 

1879  Was  elevated  to  the  cardinalate. 

1890  Died  at  the  Oratory,  Birmingham,  England,  on  the  eleventh 
day  of  May. 


*•  i 


THE  DREAM  OF  GERONTIUS 


VII 


INTRODUCTION 


The  mention  of  Newman  naturally  calls  up  the  relation  of 
literature  to  religion,  for  the  simple  reason  that  religion  and 
literature  are,  in  Newman,  correlated.  The  question  in  its 
entirety  is,  of  course,  over-large  for  a foreword  to  The  Dream 
of  Gerontius;  but  in  a sub-question  under  the  larger  one  may 
very  well  serve  the  purpose  of  this  introduction.  Let  us  thus 
phrase  it:  Is  a Catholic  able  to  become  a great  literary  man? 

But  why — a thought  that  may  come  to  anyone — put  such  a 
question  at  all?  First,  for  the  sake  of  the  answer:  The  peer 

of  English  prose  writers  was  a Catholic.  Secondly,  to  contrast 
Newman’s  position  in  the  matter  with  the  superior  attitude 
assumed  by  some  at  the  expense  of  religion. 

A superior  attitude  towards  religion  seems  to  mark  the  present 
vogue  in  literary  style.  For  the  times  are  so  onward  that  they 
are  said  by  not  a few  to  have  outrun  religion.  Hence  the  notion 
is  abroad  amongst  certain  classes  of  students  that  spirituality  is 
a restraint  on  progress  in  literary  ways,  while  morality  arrests 
life’s  full  realization.  So  we  find  but  few  of  to-day’s  literary 
heroes  who  are  not  contravening  conventions.  From  the  taint  of 
even  this  literary  heresy  we  should  forfend  our  Catholic  student 
body,  and  one  method  of  so  doing  may  be  the  study  of  religion 
and  literature  in  Newman  and  his  Dream  of  Gerontius. 

Religion  and  literature  are  not  foes,  but  friends.  A man’s 
literary  foundations  are  stronger  as  his  piety  is  more  intense. 
All  critics  voice  this  intense  piety  of  Newman.  “To  my  mind,” 
said  Richard  H.  Hutton,  “The  Dream  of  Gerontius  is  the  poem 
of  a man  to  whom  the  vision  of  the  Christian  revelation  has  at 
all  times  been  more  real,  more  potent  to  influence  action,  and 
more  powerful  to  preoccupy  the  imagination  than  all  worldly 
interests  put  together.”  And  Professor  Shairp  says : “All 

through  life  it  would  seem  that  the  sense  of  his  own  soul,  of 
his  spiritual  nature,  and  of  the  existence  of  God,  was  more 
present  to  him  than  the  material  world  which  surrounded  him. 
And  it  is  a thought  of  his,  always  deeply  felt,  that  the  unseen 


VIII 


THE  LOYOLA  CLASSICS 


world  is  close  to  us  and  ever  ready  as  it  were  to  break  through 
the  shell  and  manifest  itself.”  The  “unseen  world”  is  a world 
seen  by  the  children  of  faith;  a world  of  love;  a world  of 
beauty,  sleeping  dreamless  years,  waiting  literary  knights  to 
vision  its  loveliness  to  a visionless  humanity.  Such  a writer  may 
the  Catholic  student  become  in  whom  the  wells  of  faith  are  deep; 
such  a writer  has  Newman  been,  in  whom  the  vision  of  faith 
flashed  on  the  inward  eye — the  deathless  beauty  of  the  world 
undying. 

This  vision  was  the  very  center  of  Newman’s  life;  yet  it  made 
him  no  mere  visionary.  Visionaries  .are  not  the  product  of 
deep  spirituality,  nor  are  the  children  of  piety  impracticable. 
There  is  a school  that  thinks  piety  and  literature  have  no 
common  factor— and  yet  Newman  seemed  to  find  one;  there 
is  a school  that  thinks  that  literature  is  a plus,  and  piety  a 
minus  energy,  and  their  sum  is  inertia — yet . Newman’s  result 
differs  from  their  answer  book.  Why?  Because  his  was  the 
piety  of  rugged  conviction;  not  a dainty  creation  to  glide  into 
on  the  Lord’s  Day  and  let  hang  in  moth-proof  on  the  six  days 
of  other  gods,  but  the  armor  of  faith  that  saw  service  on  days 
pagan  as  well  as  on  days  holy. 

Hence  the  power  that  flowed  out  from  him.  “It  is  hardly 
too  much  to  say,”  remarks  Professor  Shairp,  “that  they 
( Parochial  Sermons ) have  elevated  the  thought  and  purified 
the  style  of  every  able  Oxford  man  who  has  written  since,  even 
of  those  who  had  least  sympathy  with  the  sentiments  they 
express.”  This  religious  power  of  his  sprung  from  a concrete 
grasp  of  the  abstract.  How  well  this  is  exemplified,  those  who 
run  may  read  in  The  Dream  of  Gerontius.  Newman  had  said: 
“Revealed  religion  should  be  especially  poetic,  and  it  is  so  in 
fact.  It  presents  us  with  those  ideal  forms  of  excellence  in 
which  a poetical  mind  delights,  and  with  which  all  grace  and 
harmony  are  associated.  It  brings  us  into  a new  world — a world 
of  overpowering  interest,  of  the  sublimest  views  and  the  ten- 
derest  and  purest  feeling.” 

Here,  in  The  Dream  of  Gerontius,  Newman  has  taken  the 
elements  of  Christian  revelation — God,  Christ,  the  Church,  the 
soul,  the  angels,  the  demons — brooded  over  them  lovingly,  till 


THE  DREAM  OF  GERONTIUS 


IX 


piety  took  fire  and  welded  them  into  a masterpiece,  a work  as 
beautiful  as  it  is  sublime.  The  poem  is  full  of  the  fire  of  pas- 
sion; not  the  passion  of  mere  flesh  and  blood,  but  the  spiritual 
passion  of  the  soul  aflame  for  her  God.  True,  the  young  student 
may  fail  to  find  The  Dream  of  Gerontius  a masterpiece;  to  him 
it  may  prove  a disappointment,  for  its  surface  beauty  is  meager. 
But  let  him  remember  that  “the  full  appreciation  of  the  work 
of  a master  mind  comes  to  no  one  without  effort.  The  reward 
of  a student  of  literature  is  great,  but  his  labor  also  is  great.” 

It  is  with  this  view  in  mind  that  question  lists  have  been 
appended  in  the  hope  that  some  of  the  qualities  that  make  The 
Dream  of  Gerontius  the  masterpiece  it  is  may  be  brought  home 
to  our  young  students. 


THE  DREAM  OF  GERONTIUS 


I 

Gerontius 

Jesu,  Maria— I am  near  to  death, 

And  Thou  art  calling  me;  I know  it  now — 

Not  by  the  token  of  this  faltering  breath, 

This  chill  at  heart,  this  dampness  on  my  brow,  — 
(Jesu,  have  mercy!  Mary,  pray  for  me!) 

’Tis  this  new  feeling,  never  felt  before, 

(Be  with  me,  Lord,  in  my  extremity!) 

That  I am  going,  that  I am  no  more. 

’Tis  this  strange  innermost  abandonment, 

(Lover  of  souls!  great  God!  I look  to  Thee,)  10 
This  emptying  out  of  each  constituent 
And  natural  force,  by  which  I come  to  be. 

Pray  for  me,  0 my  friends;  a visitant 
Is  knocking  his  dire  summons  at  my  door, 

The  like  of  whom,  to  scare  me  and  to  daunt, 

Has  never,  never  come  to  me  before; 

’Tis  death, — 0 loving  friends,  your  prayers!  — ’tis 
he! 

As  though  my  very  being  had  given  way, 


2 


THE  DREAM  OF  GERONTIUS 


As  though  I was  no  more  a substance  now, 

And  could  fall  back  on  nought  to  be  my  stay,  20 
(Help,  loving  Lord!  Thou  my  sole  Refuge,  Thou,) 
And  turn  no  whither,  but  must  needs  decay 
And  drop  from  out  the  universal  frame 
Into  that  shapeless,  scopeless,  blank  abyss, 

That  utter  nothingness,  of  which  I came; 

This  is  it  that  has  come  to  pass  in  me; 

Oh,  horror!  this  it  is,  my  dearest,  this; 

So  pray  for  me,  my  friends,  who  have  not  strength 
to  pray. 


Assistants 

Kyrie  eleison,  Christe  eleison,  Kyrie  eleison. 

Holy  Mary,  pray  for  him.  30 

All  holy  Angels,  pray  for  him. 

Choirs  of  the  righteous,  pray  for  him. 

Holy  Abraham,  pray  for  him. 

St.  John  Baptist,  St.  Joseph,  pray  for  him. 

St.  Peter,  St.  Paul,  St.  Andrew,  St.  John, 

All  Apostles,  all  Evangelists,  pray  for  him. 

All  holy  Disciples  of  the  Lord,  pray  for  him. 

All  holy  Innocents,  pray  for  him. 

All  holy  Martyrs,  all  holy  Confessors, 

All  holy  Hermits,  all  holy  Virgins,  40 

All  ye  saints  of  God,  pray  for  him. 

Gerontius 

Rouse  thee,  my  fainting  soul,  and  play  the  man; 

And  through  such  waning  span 
Of  life  and  thought  as  still  has  to  be  trod, 

Prepare  to  meet  thy  God. 


THE  DREAM  OF  GERONTIUS 


3 


And  while  the  storm  of  that  bewilderment 
Is  for  a season  spent, 

And  ere  afresh  the  ruin  on  me  fall, 

Use  well  the  interval. 

Assistants 

Be  merciful,  be  gracious;  spare  him,  Lord.  50 
Be  merciful,  be  gracious;  Lord,  deliver  him. 

From  the  sins  that  are  past; 

From  Thy  frown  and  Thine  ire; 

From  the  perils  of  dying; 

From  any  complying 
With  sin,  or  denying 
His  God,  or  relying 
On  self,  at  the  last; 

From  the  nethermost  fire; 

From  all  that  is  evil;  60 

From  the  power  of  the  devil; 

Thy  servant  deliver, 

For  once  and  for  ever. 

By  Thy  birth,  and  by  Thy  Cross, 

Rescue  him  from  endless  loss; 

By  Thy  death  and  burial, 

Save  him  from  a final  fall; 

By  Thy  rising  from  the  tomb, 

By  Thy  mounting  up  above, 

By  the  Spirit's  gracious  love, 

Save  him  in  the  day  of  doom. 


70 


4 


THE  DREAM  OF  GERONTIUS 


Gerontius 

Sanctus  fortis,  Sanctus  Deus, 

De  profundis  oro  te, 

Miserere,  Judex  meus, 

Parce  mihi,  Domine. 

Firmly  I believe  and  truly 

God  is  Three,  and  God  is  One; 

And  I next  acknowledge  duly 
Manhood  taken  by  the  Son. 

And  I trust  and  hope  most  fully  80 

In  that  Manhood  crucified; 

And  each  thought  and  deed  unruly 
Do  to  death,  as  He  has  died. 

Simply  to  His  grace  and  wholly 

Light  and  life  and  strength  belong, 

And  I love,  supremely,  solely, 

Him  the  holy,  Him  the  strong. 

Sanctus  fortis,  Sanctus  Deus, 

De  profundis  oro  te, 

Miserere,  Judex  meus,  90 

Parce  mihi,  Domine. 

And  I hold  in  veneration, 

For  the  love  of  Him  alone, 

Holy  Church,  as  His  creation, 

And  her  teachings,  as  His  own. 

And  I take  with  joy  whatever 
Now  besets  me,  pain  or  fear, 

And  with  a strong  will  I sever 

All  the  ties  which  bind  me  here. 
Adoration  aye  be  given,  100 

With  and  through  the  angelic  host, 

To  the  God  of  earth  and  Heaven, 

Father,  Son,  and  Holy  Ghost. 


THE  DREAM  OF  GERONTIUS 


5 


Sanctus  fortis,  Sanctus  Deus, 

De  profundis  oro  te, 

Miserere,  Judex  meus, 

Mortis  in  discrimine. 

I can  no  more;  for  now  it  comes  again, 

That  sense  of  ruin,  which  is  worse  than  pain; 
That  masterful  negation  and  collapse  110 

Of  all  that  makes  me  man;  as  though  I bent 
Over  the  dizzy  brink 
Of  some  sheer  infinite  descent; 

Or  worse,  as  though 

Down,  down  for  ever  I was  falling  through 
The  solid  framework  of  created  things, 

And  needs  must  sink  and  sink 
Into  the  vast  abyss.  And,  crueller  still, 

A fierce  and  restless  fright  begins  to  fill 
The  mansion  of  my  soul.  And,  worse  and  worse, 
Some  bodily  form  of  ill  121 

Floats  on  the  wind,  with  many  a loathsome  curse 
Tainting  the  hallowed  air,  and  laughs,  and  flaps 
Its  hideous  wings, 

And  makes  me  wild  with  horror  and  dismay. 

0 Jesu,  help!  Pray  for  me,  Mary,  pray! 

Some  angel,  Jesu!  such  as  came  to  Thee 

In  Thine  own  agony 

Mary,  pray  for  me.  Joseph,  pray  for  me.  Mary, 
pray  for  me.  130 


Assistants 

Rescue  him,  0 Lord,  in  this  his  evil  hour, 

As  of  old  so  many  by  Thy  gracious  power:  — 
(Amen.) 


6 


THE  DREAM  OF  GERONTIUS 


Enoch  and  Elias  from  the  common  doom;  (Amen.) 
Noe  from  the  waters  in  a saving  home;  (Amen.) 
Abraham  from  th’  abounding  guilt  of  Heathen- 
esse! (Amen.) 

Job  from  all  his  multiform  and  fell  distress; 
(Amen.) 

Isaac,  when  his  father’s  knife  was  raised  to  slay; 
(Amen.) 

Lot  from  burning  Sodom  on  its  judgment-day; 
(Amen. ) 

Moses  from  the  land  of  bondage  and  despair; 
(Amen.) 

Daniel  from  the  hungry  lions  in  their  lair;  (Amen.) 
And  the  Children  Three  amid  the  furnace-flame; 

(Amen.)  141 

Chaste  Susanna  from  the  slander  and  the  shame; 
(Amen.) 

David  from  Golia  and  the  wrath  of  Saul;  (Amen.) 
And  the  two  Apostles  from  their  prison-thrall; 
(Amen.) 

Thecla  from  her  torments;  (Amen.) 

— so,  to  show  Thy  Power, 

Rescue  this  Thy  servant  in  his  evil  hour. 

Gerontius 

Novissima  hora  est;  and  I fain  would  sleep. 

The  pain  has  wearied  me.  . . . Into  Thy  hands, 

0 Lord,  into  Thy  hands  . . . 

The  Priest 


Proficiscere,  anima  Christiana,  de  hoc  mundo!  150 
Goforth  upon  thy  journey,  Christian  soul! 


THE  DREAM  OF  GERONTIUS 


7 


Go  from  this  world!  Go,  in  the  name  of  God 
The  omnipotent  Father,  who  created  thee! 

Go,  in  the  name  of  Jesus  Christ  our  Lord, 

Son  of  the  living  God,  who  bled  for  thee! 

Go,  in  the  name  of  the  Holy  Spirit,  who 
Hath  been  poured  out  on  thee!  Go,  in  the  name 
Of  Angels  and  Archangels;  in  the  name 
Of  Thrones  and  Dominations;  in  the  name 
Of  Princedoms  and  of  Powers;  and  in  the  name 
Of  Cherubim  and  Seraphim,  go  forth!  161 

Go,  in  the  name  of  Patriarchs  and  Prophets 
And  of  Apostles  and  Evangelists, 

Of  Martyrs  and  Confessors;  in  the  name 
Of  holy  Monks  and  Hermits;  in  the  name 
Of  holy  Virgins:  and  all  Saints  of  God, 

Both  men  and  women,  go!  Go  on  thy  course; 

And  may  thy  place  to-day  be  found  in  peace, 

And  may  thy  dwelling  be  the  Holy  Mount 
Of  Sion:— in  the  name  of  Christ  our  Lord.  170 


II 

Soul  of  Gerontius 

I went  to  sleep;  and  now  I am  refreshed. 

A strange  refreshment:  for  I feel  in  me 
An  inexpressive  lightness,  and  a sense 
Of  freedom,  as  I were  at  length  myself, 

And  ne'er  had  been  before.  How  still  it  is! 

I hear  no  more  the  busy  beat  of  time, 

No,  nor  my  fluttering  breath,  nor  struggling  pulse; 


8 


THE  DREAM  OF  GERONTIUS 


Nor  does  one  moment  differ  from  the  next. 

I had  a dream;  yes:— some  one  softly  said 
“He’s  gone”;  and  then  a sigh  went  round  the 
room.  180 

And  then  I surely  heard  a priestly  voice 
Cry  “Subvenite”;  and  they  knelt  in  prayer. 

I seem  to  hear  him  still;  but  thin  and  low, 

And  fainter  and  more  faint  the  accents  come, 

As  at  an  ever-widening  interval. 

Ah!  whence  is  this?  What  is  this  severance? 

This  silence  pours  a solitariness 
Into  the  very  essence  of  my  soul; 

And  the  deep  rest,  so  soothing  and  so  sweet, 

Hath  something  too  of  sternness  and  of  pain,  190 
For  it  drives  back  my  thoughts  upon  their  spring 
By  a strange  introversion,  and  perforce 
I now  begin  to  feed  upon  myself, 

Because  I have  nought  else  to  feed  upon. 

Am  I alive  or  dead?  I am  not  dead, 

But  in  the  body  still;  for  I possess 

A sort  of  confidence  which  clings  to  me 

That  each  particular  organ  holds  its  place 

As  heretofore,  combining  with  the  rest 

Into  one  symmetry,  that  wraps  me  round,  200 

And  makes  me  man;  and  surely  I could  move, 

Did  I but  will  it,  every  part  of  me. 

And  yet  I cannot  to  my  sense  bring  home, 

By  very  trial,  that  I have  the  power. 

’Tis  strange;  I cannot  stir  a hand  or  foot, 

I cannot  make  my  fingers  or  my  lips 
By  mutual  pressure  witness  each  to  each, 

Nor  by  the  eyelid’s  instantaneous  stroke 
Assure  myself  I have  a body  still. 


THE  DREAM  OF  GERONTIUS 


9 


Nor  do  I know  my  very  attitude,  210 

Nor  if  I stand,  or  lie,  or  sit,  or  kneel. 

So  much  I know,  not  knowing  how  I know, 

That  the  vast  universe,  where  I have  dwelt, 

Is  quitting  me,  or  I am  quitting  it. 

Or  I or  it  is  rushing  on  the  wings 
Of  light  or  lightning  on  an  onward  course, 

And  we  e'en  now  are  million  miles  apart. 

Yet . . . is  this  peremptory  severance 
Wrought  out  in  lengthening  measurements  of 
space, 

Which  grow  and  multiply  by  speed  and  time?  220 
Or  am  I traversing  infinity 
By  endless  subdivision,  hurrying  back 
From  finite  towards  infinitesimal, 

Thus  dying  out  of  the  expansive  world? 

Another  marvel:  some  one  has  me  fast 
Within  his  ample  palm;  'tis  not  a grasp 
Such  as  they  use  on  earth,  but  all  around 
Over  the  surface  of  my  subtle  being, 

As  though  I were  a sphere,  and  capable 
To  be  accosted  thus,  a uniform  230 

And  gentle  pressure  tells  me  I am  not 
Self-moving,  but  borne  forward  on  my  way. 

And  hark!  I hear  a singing;  yet  in  sooth 
I cannot  of  that  music  rightly  say 
Whether  I hear,  or  touch,  or  taste  the  tones. 

Oh,  what  a heart-subduing  melody! 


10 


THE  DREAM  OF  GERONTIUS 


Angel 

My  work  is  done, 

My  task  is  o’er, 

And  so  I come, 

Taking  it  home,  240 

For  the  crown  is  won, 

Alleluia, 

For  evermore. 

My  Father  gave 
In  charge  to  me 

This  child  of  earth 
E’en  from  its  birth, 

To  serve  and  save, 

Alleluia, 

And  saved  is  he.  250 

This  child  of  clay 
To  me  was  given, 

To  rear  and  train 
By  sorrow  and  pain 
In  the  narrow  way, 

Alleluia, 

From  earth  to  heaven. 

Soul 

It  is  a member  of  that  family 
Of  wondrous  beings  who,  ere  the  worlds  were 
made, 

Millions  of  ages  back,  have  stood  around  260 

The  throne  of  God: — he  never  has  known  sin; 

But  through  those  cycles  all  but  infinite 


THE  DREAM  OF  GERONTIUS 


11 


Has  had  a strong  and  pure  celestial  life, 

And  bore  to  gaze  on  th’  unveiled  face  of  God, 

And  drank  from  the  eternal  Fount  of  truth, 

And  served  Him  with  a keen  ecstatic  love. 

Hark ! he  begins  again. 

Angel 

0 Lord,  how  wonderful  in  depth  and  height, 

But  most  in  man,  how  wonderful  Thou  art ! 
With  what  a love,  what  soft  persuasive  might  270 
Victorious  o’er  the  stubborn  fleshly  heart, 

Thy  tale  complete  of  saints  Thou  dost  provide, 
To  fill  the  thrones  which  angels  lost  through 
pride ! 

He  lay  a grovelling  babe  upon  the  ground, 

Polluted  in  the  blood  of  his  first  sire, 

With  his  whole  essence  shattered  and  unsound, 
And,  coiled  around  his  heart,  a demon  dire, 
Which  was  not  of  his  nature,  but  had  skill 
To  bind  and  form  his  opening  mind  to  ill. 

Then  was  I sent  from  heaven  to  set  right  280 
The  balance  in  his  soul  of  truth  and  sin, 

And  I have  waged  a long  relentless  fight, 

Resolved  that  death-environed  spirit  to  win, 
Which  from  its  fallen  state,  when  all  was  lost, 
Had  been  repurchased  at  so  dread  a cost. 

Oh,  what  a shifting  parti-coloured  scene 

Of  hope  and  fear,  of  triumph  and  dismay, 

Of  recklessness  and  penitence,  has  been 

The  history  of  that  dreary,  lifelong  fray! 


12 


THE  DREAM  OF  GERONTIUS 


And  oh,  the  grace  to  nerve  him  and  to  lead,  290 
How  patient,  prompt,  and  lavish  at  his  need ! 

0 man,  strange  composite  of  heaven  and  earth  ! 

Majesty  dwarfed  to  baseness ! fragrant  flower 
Running  to  poisonous  seed!  and  seeming  worth 
Cloaking  corruption!  weakness  mastering 
power ! 

Who  never  art  so  near  to  crime  and  shame, 

As  when  thou  hast  achieved  some  deed  of 
name; — 

How  should  ethereal  natures  comprehend 
A thing  made  up  of  spirit  and  of  clay, 

Were  we  not  tasked  to  nurse  it  and  to  tend,  300 
Linked  one  to  one  throughout  its  mortal  day  ? 
More  than  the  Seraph  in  his  height  of  place, 

The  Angel-guardian  knows  and  loves  the  ran- 
somed race. 


Soul 

Now  know  I surely  that  I am  at  length 
Out  of  the  body:  had  I part  with  earth, 

I never  could  have  drunk  those  accents  in, 

And  not  have  worshipped  as  a god  the  voice 
That  was  so  musical;  but  now  I am 
So  whole  of  heart,  so  calm,  so  self-possessed, 

With  such  a full  content,  and  with  a sense  310 
So  apprehensive  and  discriminant, 

As  no  temptation  can  intoxicate. 

Nor  have  I even  terror  at  the  thought 
That  I am  clasped  by  such  a saintliness. 


THE  DREAM  OF  GERONTIUS 


13 


Angel 

All  praise  to  Him,  at  whose  sublime  decree 
The  last  are  first,  the  first  become  the  last; 

By  whom  the  suppliant  prisoner  is  set  free, 

By  whom  proud  first-borns  from  their  thrones 
are  cast, 

Who  raises  Mary  to  be  Queen  of  heaven, 

While  Lucifer  is  left,  condemned  and  unforgiven. 


Ill 


Soul 

I will  address  him.  Mighty  one,  my  Lord,  321 
My  Guardian  Spirit,  all  hail ! 

Angel 

All  hail,  my  child ! 

My  child  and  brother,  hail ! What  wouldest  thou  ? 
Soul 

I would  have  nothing  but  to  speak  with  thee 
For  speaking’s  sake.  I wish  to  hold  with  thee 
Conscious  communion;  though  I fain  would  know 
A maze  of  things,  were  it  but  meet  to  ask, 

And  not  a curiousness. 


14 


THE  DREAM  OF  GERONTIUS 


Angel 

You  cannot  now  330 
Cherish  a wish  which  ought  not  be  wished. 

Soul 

Then  I will  speak.  I ever  had  believed 
That  on  the  moment  when  the  struggling  soul 
Quitted  its  mortal  case,  forthwith  it  fell 
Under  the  awful  Presence  of  its  God, 

There  to  be  judged  and  sent  to  its  own  place. 
What  lets  me  now  from  going  to  my  Lord  ? 

Angel 

Thou  art  not  let;  but  with  extremest  speed 
Art  hurrying  to  the  just  and  holy  Judge: 

For  scarcely  art  thou  disembodied  yet.  340 

Divide  a moment,  as  men  measure  time, 

Into  its  million-million-millionth  part, 

Yet  even  less  than  that  the  interval 

Since  thou  didst  leave  the  body;  and  the  priest 

Cried  “Subvenite”,  and  they  fell  to  prayer; 

Nay,  scarcely  yet  have  they  begun  to  pray. 

For  spirits  and  men  by  different  standards  mete 
The  less  and  greater  in  the  flow  of  time. 

By  sun  and  moon,  primeval  ordinances— 

By  stars  which  rise  and  set  harmoniously — 350 

By  the  recurring  seasons,  and  the  swing, 

This  way  and  that,  of  the  suspended  rod 
Precise  and  punctual,  men  divide  the  hours, 

Equal,  continuous,  for  their  common  use. 


THE  DREAM  OF  GERONTIUS 


15 


Not  so  with  us  in  th’  immaterial  world; 

But  intervals  in  their  succession 

Are  measured  by  the  living  thought  alone, 

And  grow  or  wane  with  its  intensity. 

And  time  is  not  a common  property; 

But  what  is  long  is  short,  and  swift  is  slow,  360 
And  near  is  distant,  as  received  and  grasped 
By  this  mind  and  by  that,  and  every  one 
Is  standard  of  his  own  chronology. 

And  memory  lacks  its  natural  resting-points 
Of  years,  and  centuries,  and  periods. 

It  is  thy  very  energy  of  thought 
Which  keeps  thee  from  thy  God. 

Soul 


Dear  Angel,  say, 

Why  have  I now  no  fear  at  meeting  Him? 

Along  my  earthly  life,  the  thought  of  death  370 
And  judgment  was  to  me  most  terrible. 

I had  it  aye  before  me,  and  I saw 
The  Judge  severe  e’en  in  the  crucifix. 

Now  that  the  hour  is  come,  my  fear  is  fled; 

And  at  this  balance  of  my  destiny, 

Now  close  upon  me,  I can  forward  look 
With  a serenes t joy. 


Angel 
It  is  because 

Then  thou  didst  fear,  that  now  thou  dost  not  fear. 
Thou  hast  forestalled  the  agony,  and  so  380 

For  thee  the  bitterness  of  death  is  past 


16 


THE  DREAM  OF  GERONTIUS 


Also,  because  already  in  thy  soul 

The  judgment  is  begun.  That  day  of  doom, 

One  and  the  same  for  the  collected  world  — 

That  solemn  consummation  for  all  flesh, 

Is,  in  the  case  of  each,  anticipate 
Upon  his  death;  and,  as  the  last  great  day 
In  the  particular  judgment  is  rehearsed, 

So  now  too,  ere  thou  comest  to  the  Throne, 

A presage  falls  upon  thee,  as  a ray  390 

Straight  from  the  Judge,  expressive  of  thy  lot. 
That  calm  and  joy  uprising  in  thy  soul 
Is  first-fruit  to  thee  of  thy  recompense, 

And  heaven  begun. 


IV 


Soul 

But  hark ! upon  my  sense 
Comes  a fierce  hubbub,  which  would  make  me  fear, 
Could  I be  frighted. 


Angel 

We  are  now  arrived 

Close  on  the  judgment-court;  that  sullen  howl 
Is  from  the  demons  who  assemble  there.  400 
It  is  the  middle  region,  where  of  old 
Satan  appeared  among  the  sons  of  God, 

To  cast  his  jibes  and  scoffs  at  holy  Job. 


THE  DREAM  OF  GERONTIUS 


17 


So  now  his  legions  throng  the  vestibule, 
Hungry  and  wild,  to  claim  their  property, 
And  gather  souls  for  hell.  Hist  to  their  cry. 

Soul 

How  sour  and  how  uncouth  a dissonance! 
Demons 


Low-born  clods 
Of  brute  earth, 

They  aspire  410 

To  become  gods, 

By  a new  birth, 

And  an  extra  grace, 

And  a score  of  merits. 

As  if  aught 
Could  stand  in  place 

Of  the  high  thought, 

And  the  glance  of  fire 
Of  the  great  spirits, 

The  powers  blest,  420 

The  lords  by  right. 

The  primal  owners 

Of  the  proud  dwelling 
And  the  realm  of  light,  — 

Dispossessed, 

Aside  thrust, 

Chucked  down, 

By  the  sheer  might 
Of  a despot’s  will, 

Of  a tyrant’s  frown.  430 


18 


THE  DREAM  OF  GERONTIUS 


Who  after  expelling 
Their  hosts,  gave, 

Triumphant  still, 

And  still  unjust, 

Each  forfeit  crown 
To  psalm-droners, 

And  canting  groaners, 

To  every  slave, 

And  pious  cheat, 

And  crawling  knave,  440 

Who  licked  the  dust 

Under  his  feet. 

Angel 

It  is  the  restless  panting  of  their  being; 

Like  beasts  of  prey,  who,  caged  within  their  bars, 
In  a deep  hideous  purring  have  their  life, 

And  an  incessant  pacing  to  and  fro. 

Demons 


The  mind  bold 

And  independent, 

The  purpose  free, 

So  we  are  told,  450 

Must  not  think 
To  have  the  ascendant. 

What’s  a saint? 

One  whose  breath 

Doth  the  air  taint 
Before  his  death; 

A bundle  of  bones, 


THE  DREAM  OF  GERONTIUS 


19 


Which  fools  adore, 

Ha!  ha! 

When  life  is  o’er,  460 

Which  rattle  and  stink, 

E’en  in  the  flesh. 

We  cry  his  pardon ! 

No  flesh  hath  he; 

Ha!  ha! 

For  it  hath  died, 

Tis  crucified 
Day  by  day, 

Afresh,  afresh, 

Ha!  ha!  470 

That  holy  clay, 

Ha!  ha! 

This  gains  guerdon, 

So  priestlings  prate, 

Ha!  ha! 

Before  the  Judge, 

And  pleads  and  atones 
For  spite  and  grudge, 

And  bigot  mood, 

And  envy  and  hate,  480 

And  greed  of  blood. 


Soul 

How  impotent  they  are ! and  yet  on  earth 
They  have  repute  for  wondrous  power  and  skill; 
And  books  describe,  how  that  the  very  face 
Of  the  Evil  One,  if  seen,  would  have  a force 
Even  to  freeze  the  blood,  and  choke  the  life 
Of  him  who  saw  it. 


20 


THE  DREAM  OF  GERONTIUS 


' Angel 

In  thy  trial-state 

Thou  hadst  a traitor  nestling  close  at  home, 
Connatural,  who  with  the  powers  of  hell  490 

Was  leagued,  and  of  thy  senses  kept  the  keys, 

And  to  that  deadliest  foe  unlocked  thy  heart. 

And  therefore  is  it,  in  respect  of  man, 

Those  fallen  ones  show  so  majestical. 

But,  when  some  child  of  grace,  angel  or  saint, 

Pure  and  upright  in  his  integrity 
Of  nature,  meets  the  demons  on  their  raid, 

They  scud  away  as  cowards  from  the  fight. 

Nay,  oft  hath  holy  hermit  in  his  cell, 

Not  yet  disburdened  of  mortality,  500 

Mocked  at  their  threats  and  warlike  overtures; 

Or,  dying,  when  they  swarmed,  like  flies,  around, 
Defied  them,  and  departed  to  his  Judge. 

Demons 

Virtue  and  vice, 

A knave’s  pretence 
’Tis  all  the  same; 

Ha!  ha! 

Dread  of  hell-fire, 

Of  the  venomous  flame, 

A coward’s  plea.  510 
Give  him  his  price, 

Saint  though  he  be, 

Ha!  ha! 

From  shrewd  good  sense 

He’ll  slave  for  hire, 

Ha!  ha! 


THE  DREAM  OF  GERONTIUS 


21 


And  does  but  aspire 
To  the  heaven  above 

With  sordid  aim, 

And  not  from  love.  520 

Ha!  ha! 

Soul 

I see  not  those  false  spirits;  shall  I see 
My  dearest  Master,  when  I reach  His  throne; 

Or  hear,  at  least,  His  awful  judgment- word 
With  personal  intonation,  as  I now 
Hear  thee,  not  see  thee,  Angel  ? Hitherto 
All  has  been  darkness  since  I left  the  earth; 

Shall  I remain  thus  sight-bereft  all  through 
My  penance  time  ? If  so,  how  comes  it  then 
That  I have  hearing  still,  and  taste,  and  touch, 

Yet  not  a glimmer  of  that  princely  sense  531 
Which  binds  ideas  in  one,  and  makes  them  live  ? 

Angel 

Nor  touch,  nor  taste,  nor  hearing  hast  thou  now; 
Thou  livest  in  a world  of  signs  and  types, 

The  presentations  of  most  holy  truths, 

Living  and  strong,  which  now  encompass  thee. 

A disembodied  soul,  thou  hast  by  right 
No  converse  with  aught  else  beside  thyself* 

But,  lest  so  stern  a solitude  should  load 
And  break  thy  being,  in  mercy  are  vouchsafed  540 
Some  lower  measures  of  perception - 
Which  seem  to  thee  as  though  through  channels 
brought, 

Through  ear,  or  nerves,  or  palate,  which  are  gone. 


22 


THE  DREAM  OF  GERONTIUS 


And  thou  art  wrapped  and  swathed  around  in 
dreams, 

Dreams  that  are  true,  yet  enigmatical; 

For  the  belongings  of  thy  present  state, 

Save  through  such  symbols,  come  not  home  to  thee. 
And  thus  thou  tell’st  of  space,  and  time,  and  size, 
Of  fragrant,  solid,  bitter,  musical, 

Of  fire,  and  of  refreshment  after  fire;  550 

As  (let  me  use  similitude  of  earth, 

To  aid  thee  in  the  knowledge  thou  dost  ask)  — 

As  ice  which  blisters  may  be  said  to  burn. 

Nor  hast  thou  now  extension,  with  its  parts 
Correlative,— long  habit  cozens  thee,— 

Nor  power  to  move  thyself,  nor  limbs  to  move. 
Hast  thou  not  heard  of  those,  who  after  loss 
Of  hand  or  foot,  still  cried  that  they  had  pains 
In  hand  or  foot,  as  though  they  had  it  still? 

So  is  it  now  with  thee,  who  hast  not  lost  560 
Thy  hand  or  foot,  but  all  which  made  up  man; 

So  will  it  be,  until  the  joyous  day 
Of  resurrection,  when  thou  wilt  regain 
All  thou  hast  lost,  new-made  and  glorified. 

How,  even  now,  the  consummated  Saints 
See  God  in  heaven,  I may  not  explicate. 

Meanwhile  let  it  suffice  thee  to  possess 
Such  means  of  converse  as  are  granted  thee, 
Though  till  that  Beatific  Vision  thou  art  blind ; 

For  e’en  thy  purgatory,  which  comes  like  fire,  570 
Is  fire  without  its  light. 

Soul 

His  will  be  done ! 

I am  not  worthy  e’er  to  see  again 


THE  DREAM  OF  GERONTIUS 


23 


The  face  of  day;  far  less  His  countenance 
Who  is  the  very  sun.  Nathless,  in  life, 

When  I looked  forward  to  my  purgatory, 

It  ever  was  my  solace  to  believe, 

That,  ere  I plunged  amid  th’  avenging  flame, 

I had  one  sight  of  Him  to  strengthen  me. 

Angel 

• 

Nor  rash  nor  vain  is  that  presentiment;  580 

Yes, —for  one  moment  thou  shalt  see  thy  Lord. 
Thus  will  it  be:  what  time  thou  art  arraigned 
Before  the  dread  tribunal,  and  thy  lot 
Is  cast  for  ever,  should  it  be  to  sit 
On  His  right  hand  among  His  pure  elect, 

Then  sight,  or  that  which  to  the  soul  is  sight, 

As  by  a lightning-flash,  will  come  to  thee, 

And  thou  shalt  see,  amid  the  dark  profound, 
Whom  thy  soul  loveth,  and  would  fain  approach,  — 
One  moment;  but  thou  knowest  not,  my  child,  590 
What  thou  dost  ask:  that  sight  of  the  Most  Fair 
Will  gladden  thee,  but  it  will  pierce  thee  too. 

Soul 

Thou  speakest  darkly,  Angel ! and  an  awe 
Falls  on  me,  and  a fear  lest  I be  rash. 

Angel 

There  was  a mortal,  who  is  now  above 
In  the  mid  glory:  he,  when  near  to  die, 

Was  given  communion  with  the  Crucified,— 


24 


THE  DREAM  OF  GERONTIUS 


Such,  that  the  Master’s  very  wounds  were  stamped 
Upon  his  flesh;  and,  from  the  agony 
Which  thrilled  through  body  and  soul  in  that 

embrace  600 

Learn  that  the  flame  of  the  Everlasting  Love 
Doth  burn  ere  it  transform.  . . . 


V 


. . . Hark  to  those  sounds ! 
They  come  of  tender  beings  angelical, 

Least  and  most  childlike  of  the  sons  of  God. 


First  Choir  of  Angelicals 

Praise  to  the  Holiest  in  the  height, 

And  in  the  depth  be  praise: 

In  all  His  words  most  wonderful; 

Most  sure  in  all  His  ways ! 

To  us  His  elder  race  He  gave  610 

To  battle  and  to  win, 

Without  the  chastisement  of  pain, 

Without  the  soil  of  sin. 

The  younger  son  he  willed  to  be 
A marvel  in  his  birth: 

Spirit  and  flesh  his  parents  were; 

His  home  was  heaven  and  earth. 


THE  DREAM  OF  GERONTIUS 


25 


The  Eternal  blessed  His  child,  and  armed, 

And  sent  him  hence  afar, 

To  serve  as  champion  in  the  field  620 

Of  elemental  war. 

To  be  his  Viceroy  in  the  world 
Of  matter,  and  of  sense; 

Upon  the  frontier,  towards  the  foe, 

A resolute  defence. 

Angel 

We  now  have  passed  the  gate,  and  are  within 
The  House  of  Judgment;  and  whereas  on  earth 
Temples  and  palaces  are  formed  of  parts 
Costly  and  rare,  but  all  material, 

So  in  the  world  of  spirits  nought  is  found,  630 
To  mould  withal  and  form  into  a whole, 

But  what  is  immaterial;  and  thus 
The  smallest  portions  of  this  edifice, 

Cornice,  or  frieze,  or  balustrade,  or  stair, 

The  very  pavement  is  made  up  of  life — 

Of  holy,  blessed,  and  immortal  beings, 

Who  hymn  their  Maker’s  praise  continually. 

Second  Choir  of  Angelicals 

Praise  to  the  Holiest  in  the  height, 

And  in  the  depth  be  praise: 

In  all  His  words  most  wonderful;  640 

Most  sure  in  all  His  ways ! 

Woe  to  thee,  man ! for  he  was  found 
A recreant  in  the  fight; 


26 


THE  DREAM  OF  GERONTIUS 


And  lost  his  heritage  of  heaven, 

And  fellowship  with  light. 

Above  him  now  the  angry  sky, 

Around  the  tempest's  din; 

Who  once  had  angels  for  his  friends, 

Had  but  the  brutes  for  kin. 

0 man!  a savage  kindred  they;  650 

To  flee  that  monster  brood 

He  scaled  the  seaside  cave,  and  clomb 
The  giants  of  the  wood. 

With  now  a fear,  and  now  a hope, 

With  aids  which  chance  supplied, 

From  youth  to  eld,  from  sire  to  son, 

He  lived,  and  toiled,  and  died. 

He  dreed  his  penance  age  by  age; 

And  step  by  step  began 

Slowly  to  doff  his  savage  garb,  660 

And  be  again  a man. 

And  quickened  by  the  Almighty’s  breath, 

And  chastened  by  His  rod, 

And  taught  by  Angel-visitings, 

At  length  he  sought  his  God: 

And  learned  to  call  upon  His  name, 

And  in  His  faith  create 

A household  and  a fatherland, 

A city  and  a state. 


THE  DREAM  OF  GERONTIUS  27 

Glory  to  Him  who  from  the  mire,  670 

In  patient  length  of  days, 

Elaborated  into  life 
A people  to  His  praise ! 

Soul 

The  sound  is  like  the  rushing  of  the  wind — 

The  summer  wind  among  the  lofty  pines; 

Swelling  and  dying,  echoing  round  about, 

Now  here,  now  distant,  wild  and  beautiful; 

While,  scattered  from  the  branches  it  has  stirred, 
Descend  ecstatic  odours. 

Third  Choir  of  Angelicals 

Praise  to  the  Holiest  in  the  height,  680 

And  in  the  depth  be  praise: 

In  all  His  words  most  wonderful; 

Most  sure  in  all  his  ways ! 

The  Angels,  as  beseemingly 
To  spirit-kind  was  given, 

At  once  were  tried  and  perfected, 

And  took  their  seats  in  heaven. 

For  them  no  twilight  or  eclipse; 

No  growth  and  no  decay: 

’Twas  hopeless,  all-ingulfing  night,  690 

Or  beatific  day. 

But  to  the  younger  race  there  rose 
A hope  upon  its  fall; 


28 


THE  DREAM  OF  GERONTIUS 


And  slowly,  surely,  gracefully, 

The  morning  dawned  on  all. 

And  ages,  opening  out,  divide 
The  precious  and  the  base, 

And  from  the  hard  and  sullen  mass, 

Mature  the  heirs  of  grace. 

0 man ! albeit  the  quickening  ray,  700 

Lit  from  his  second  birth, 

Makes  him  at  length  what  once  he  was, 

And  heaven  grows  out  of  earth; 

Yet  still  between  that  earth  and  heaven— 

His  journey  and  his  goal — 

A double  agony  awaits 
His  body  and  his  soul. 

A double  debt  he  has  to  pay — 

The  forfeit  of  his  sins, 

The  chill  of  death  is  past,  and  now  710 

The  penance-fire  begins. 

Glory  to  Him,  who  evermore 
By  truth  and  justice  reigns; 

Who  tears  the  soul  from  out  its  case, 

And  burns  away  its  stains ! 

Angel 

They  sing  of  thy  approaching  agony, 

Which  thou  so  eagerly  didst  question  of: 

It  is  the  face  of  the  Incarnate  God 

Shall  smite  thee  with  that  keen  and  subtle  pain*, 


THE  DREAM  GF  GERONTIUS 


29 


And  yet  the  memory  which  it  leaves  will  be  720 
A sovereign  febrifuge  to  heal  the  wound; 

And  yet  withal  it  will  the  wound  provoke, 

And  aggravate  and  widen  it  the  more. 

Soul 

Thou  speakest  mysteries;  still  me  thinks  I know 
To  disengage  the  tangle  of  thy  words: 

Yet  rather  would  I hear  thy  angel  voice, 

Than  for  myself  be  thy  interpreter. 

Angel 

When  then — if  such  thy  lot — thou  seest  thy  Judge, 
The  sight  of  Him  will  kindle  in  thy  heart 
All  tender,  gracious,  reverential  thoughts.  730 
Thou  wilt  be  sick  with  love,  and  yearn  for  Him, 
And  feel  as  though  thou  couldst  but  pity  Him, 
That  one  so  sweet  should  e’er  have  placed  Himself 
At  disadvantage  such,  as  to  be  used 
So  vilely  by  a being  so  vile  as  thee. 

There  is  a pleading  in  His  pensive  eyes 
Will  pierce  thee  to  the  quick,  and  trouble  thee. 

And  thou  wilt  hate  and  loathe  thyself;  for,  though 
Now  sinless,  thou  wilt  feel  that  thou  hast  sinned, 
As  never  thou  didst  feel;  and  wilt  desire  740 
To  slink  away,  and  hide  thee  from  His  sight 
And  yet  wilt  have  a longing  aye  to  dwell 
Within  the  beauty  of  His  countenance. 

And  these  two  pains,  so  counter  and  so  keen, — 
The  longing  for  Him,  when  thou  seest  Him  not; 
The  shame  of  self  at  thought  of  seeing  Him,— 

Will  be  thy  veriest,  sharpest  purgatory. 


30 


THE  DREAM  OF  GERONTIUS 


Soul 

My  soul  is  in  my  hand:  I have  no  fear,— 

In  His  dear  might  prepared  for  weal  or  woe. 

But  hark!  a grand  mysterious  harmony:  750 

It  floods  me,  like  the  deep  and  solemn  sound 
Of  many  waters. 


Angel 

We  have  gained  the  stairs 
Which  rise  towards  the  Presence-chamber;  there 
A band  of  mighty  Angels  keep  the  way 
On  either  side,  and  hymn  the  Incarnate  God. 

Angels  of  the  Sacred  Stair 

Father,  whose  goodness  none  can  know,  but  they 
Who  see  Thee  face  to  face, 

By  man  hath  come  the  infinite  display 

Of  Thy  victorious  grace;  760 

But  fallen  man  — the  creature  of  a day— 

Skills  not  that  love  to  trace. 

It  needs,  to  tell  the  triumph  Thou  has  wrought, 

An  AngePs  deathless  fire,  an  Angel’s  reach  of 
thought. 

It  needs  that  very  Angel,  who  with  awe, 

Amid  the  garden  shade, 

The  great  Creator  in  His  sickness  saw, 

Soothed  by  a creature’s  aid, 

And  agonized,  as  victim  of  the  Law 
Which  He  Himself  had  made;  770 

For  who  can  praise  Him  in  His  depth  and  height, 
But  he  who  saw  Him  reel  amid  that  solitary  fight? 


THE  DREAM  OF  GERONTIUS 


31 


Soul 

Hark ! for  the  lintels  of  the  presence-gate 

Are  vibrating  and  echoing  back  the  strain. 

Fourth  Choir  of  Angelicals 

Praise  to  the  Holiest  in  the  height, 

And  in  the  depth  be  praise: 

In  all  His  words  most  wonderful; 

Most  sure  in  all  his  ways ! 

The  foe  blasphemed  the  Holy  Lord, 

As  if  he  reckoned  ill,  780 

In  that  he  placed  His  puppet  man 
The  frontier  place  to  fill. 

For  even  in  his  best  estate, 

With  amplest  gifts  endued, 

A sorry  sentinel  was  he, 

A being  of  flesh  and  blood. 

As  though  a thing,  who  for  his  help 
Must  needs  possess  a wife, 

Could  cope  with  those  proud  rebel  hosts, 

Who  had  angelic  life.  790 

And  when,  by  blandishment  of  Eve, 

That  earth-born  Adam  fell, 

He  shrieked  in  triumph,  and  he  cried, 

“A  sorry  sentinel; 

The  Maker  by  His  word  is  bound, 

Escape  or  cure  is  none; 

He  must  abandon  to  his  doom, 

And  slay  His  darling  Son. ” 


32 


THE  DREAM  OF  GERONTIUS 


Angel 

And  now  the  threshold,  as  we  traverse  it, 

Utters  aloud  its  glad  responsive  chant.  800 

Fifth  Choir  of  Angelicals 

Praise  to  the  Holiest  in  the  height, 

And  in  the  depth  be  praise: 

In  all  His  words  most  wonderful; 

Most  sure  in  all  His  ways ! 

0 loving  wisdom  of  our  God ! 

When  all  was  sin  and  shame, 

A second  Adam  to  the  fight 
And  to  the  rescue  came. 

0 wisest  love  ! that  flesh  and  blood 
Which  did  in  Adam  fail,  810 

Should  strive  afresh  against  the  foe, 

Should  strive  and  should  prevail; 

And  that  a higher  gift  than  grace 
Should  flesh  and  blood  refine, 

God’s  Presence  and  His  very  Self, 

And  Essence  all  divine. 

0 generous  love ! that  He  who  smote 
In  man  for  man  the  foe, 

The  double  agony  in  man 
For  man  should  undergo;  820 

And  in  the  garden  secretly, 

And  on  the  cross  on  high, 

Should  teach  his  brethren  and  inspire 
To  suffer  and  to  die. 


THE  DREAM  OF  GERONTIUS 


33 


VI 


Angel 

Thy  Judgment  now  is  near,  for  we  are  come 
Into  the  veiled  presence  of  our  God. 

Soul 

I hear  the  voices  that  I left  on  earth. 

Angel 

It  is  the  voice  of  friends  around  thy  bed, 

Who  say  the  “Subvenite”  with  the  priest. 

Hither  the  echoes  come;  before  the  Throne  830 
Stands  the  great  Angel  of  the  Agony, 

The  same  who  strengthened  Him,  what  time  He 
knelt 

Lone  in  the  garden  shade,  bedewed  with  blood. 
That  Angel  best  can  plead  with  Him  for  all 
Tormented  souls,  the  dying  and  the  dead. 

Angel  of  the  Agony 

Jesu!  by  that  shuddering  dread  which  fell  on 
Thee; 

Jesu!  by  that  cold  dismay  which  sickened  Thee; 
Jesu ! by  that  pang  of  heart  which  thrilled  in 
Thee; 

Jesu!  by  that  mount  of  sins  which  crippled  Thee; 


34 


THE  DREAM  OF  GERONTIUS 


Jesu!  by  that  sense  of  guilt  which  stifled  Thee; 
Jesu!  by  that  innocence  which  girdled  Thee;  841 
Jesu!  by  that  sanctity  which  reigned  in  Thee; 
Jesu!  by  that  Godhead  which  was  one  with  Thee; 
Jesu ! spare  these  souls  which  are  so  dear  to  Thee, 
Who  in  prison,  calm  and  patient,  wait  for  Thee; 
Hasten,  Lord,  their  hour,  and  bid  them  come  to 
Thee, 

To  that  glorious  Home,  where  they  shall  ever  gaze 
on  Thee. 


Soul 

I 

I go  before  my  Judge.  Ah ! . . . . 

Angel 

....  Praise  to  His  Name! 
The  eager  spirit  has  darted  from  my  hold,  850 
And,  with  the  intemperate  energy  of  love, 

Flies  to  the  dear  feet  of  Emmanuel; 

But,  ere  it  reach  them,  the  keen  sanctity, 

Which  with  its  effluence,  like  a glory,  clothes 
And  circles  round  the  Crucified,  has  seized, 

And  scorched,  and  shrivelled  it;  and  now  it  lies 
Passive  and  still  before  the  awful  Throne. 

0 happy,  suffering  soul ! for  it  is  safe, 

Consumed,  yet  quickened,  by  the  glance  of  God. 

Soul 

Take  me  away,  and  in  the  lowest  deep  860 

There  let  me  be, 


THE  DREAM  OF  GERONTIUS 


35 


And  there  in  hope  the  lone  night-watches  keep, 
Told  out  for  me. 

There,  motionless  and  happy  in  my  pain, 

Lone,  not  forlorn, — 

There  will  I sing  my  sad  perpetual  strain, 

Until  the  morn. 

There  will  I sing,  and  soothe  my  stricken  breast, 
Which  ne’er  can  cease 

To  throb,  and  pine,  and  languish,  till  possest  870 
Of  its  Sole  Peace. 

There  will  I sing  my  absent  Lord  and  Love: — 
Take  me  away, 

That  sooner  I may  rise,  and  go  above, 

And  see  Him  in  the  truth  of  everlasting  day. 


VII 


Angel 

Now  let  the  golden  prison  ope  its  gates, 

Making  sweet  music,  as  each  fold  revolves 
Upon  its  ready  hinge.  And  ye  great  powers, 
Angels  of  Purgatory,  receive  from  me 
My  charge,  a precious  soul,  until  the  day,  880 
When,  from  all  bond  and  forfeiture  released, 

I shall  reclaim  it  for  the  courts  of  light. 

Souls  in  Purgatory 

1.  Lord,  Thou  hast  been  our  refuge:  in  every  gen- 
eration ; 


36 


THE  DREAM  OF  GERONTIUS 


2.  Before  the  hills  were  born,  and  the  world  was: 

from  age  to  age  Thou  art  God. 

3.  Bring  us  not,  Lord,  very  low:  for  Thou  hast 

said,  Come  back  again,  ye  sons  of  Adam. 

4.  A thousand  years  before  Thine  eyes  are  but  as 

yesterday:  and  as  a watch  of  the  night 
which  is  come  and  gone. 

5.  The  grass  springs  up  in  the  morning:  at  even- 

ingtide  it  shrivels  up  and  dies. 

6.  So  we  fail  in  Thine  anger:  and  in  Thy  wrath 

we  are  troubled. 

7.  Thou  hast  set  our  sins  in  Thy  sight:  and  our 

round  of  days  in  the  light  of  Thy  counte- 
nance. 

8.  Come  back,  0 Lord!  how  long:  and  he  entreat- 

ed for  Thy  servants.  890 

9.  In  Thy  morning  we  shall  be  filled  with  Thy 

mercy:  we  shall  rejoice  and  be  in  pleasure 
all  our  days. 

10.  We  shall  be  glad  according  to  the  days  of  our 

humiliation:  and  the  years  in  which  we  have 
seen  evil. 

11.  Look,  0 Lord,  upon  Thy  servants  and  on  Thy 

work:  and  direct  their  children. 

12.  And  let  the  beauty  of  the  Lord  our  God  be 

upon  us:  and  the  work  of  our  hands,  estab- 
lish Thou  it. 

Glory  be  to  the  Father,  and  to  the  Son:  and  to  the 
Holy  Ghost. 

As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be:  world  without  end.  Amen. 


THE  DREAM  OF  GERONTIUS 


37 


Angel 

Softly  and  gently,  dearly-ransomed  soul, 

In  my  most  loving  arms  I now  enfold  thee, 

And,  o’er  the  penal  waters,  as  they  roll, 

I poise  thee,  and  I lower  thee,  and  hold  thee. 

And  carefully  I dip  thee  in  the  lake,  901 

And  thou,  without  a sob  or  a resistance, 

Dost  through  the  flood  thy  rapid  passage  take, 
Sinking  deep,  deeper  into  the  dim  distance. 

Angels,  to  whom  the  willing  task  is  given, 

Shall  tend,  and  nurse  and  lull  thee,  as  thou 
liest; 

And  Masses  on  the  earth,  and  prayers  in  heaven, 
Shall  aid  thee  at  the  Throne  of  the  Most  High- 
est. 

Farewell,  but  not  for  ever!  brother  dear, 

Be  brave  and  patient  on  thy  bed  of  sorrow, 

Swiftly  shall  pass  thy  night  of  trial  here,  911 
And  I will  come 'and  wake  thee  on  the  morrow. 


THE  DREAM  OF  GERONTIUS 


39 


THE  TEXT 


PROLOGUE.  Lines  1-170. 

1.  What  is  the  natural  tone  of  a death  scene? 

2.  How  does  the  prologue  gain  that  tone? 

3.  Do  the  choruses  of  the  Assistants  intensify  that  effect? 

4.  Does  the  Latin  add  to  or  detract  from  the  effect?  Why? 

5.  Describe  the  “new  feeling  never  felt  before”  by  which 
Gerontius  knows  that  he  is  dying.  Lines  7-28. 

6.  In  lines  7-28. 

a.  Which  line  best  pictures  to  you  the  void  into  which 
Gerontius  is  falling? 

b.  What  effect  do  his  invocations  produce  on  the  narrative? 

c.  What  lines  indicate  his  fear  of  death? 

d.  Can  you  point  out  any  indication  of  a death  struggle? 

7.  Line  42  indicates  a change  of  mood.  There  are  four 
such  soul  states  in  Gerontius’  dying.  What  is  the  mood  in  lines 
1-30?  In  lines  42-107?  In  lines  107-130?  In  lines  147-150? 

8.  Are  these  moods  influenced  by  the  prayers  of  the  Assist- 
ants ? Explain. 

9.  Show  by  examples  the  responsiveness  of  the  language  to 
the  mood;  i.  e.,  by  change  in  rhythm,  by  change  in  diction. 

10.  What  comparison  brings  out  “that  sense  of  ruin  which 
is  worse  than  pain”?  Line  110. 

11.  Did  you  ever  dream  that  you  were  falling?  Does  the 
comparison  used  in  the  poem  correspond  to  your  feelings? 

12.  Is  there  any  indication  of  temptation?  Line  120. 

13.  What  would  you  say  are  the  most  beautiful  lines  of  the 
prologue?  Give  reasons  for  your  choice. 

14.  How  would  you  characterize  the  movement  or  rhythm 
of  the  prologue? 

15.  What  ideas  or  thoughts  strike  you  as  new  in  the  prologue? 


40 


THE  LOYOLA  CLASSICS 


FIRST  EPISODE.  Lines  171-320. 

16.  What  lines  indicate  the  movement  of  the  first  episode? 

17.  Is  the  movement  a contrast  to  that  of  the  prologue? 
Why? 

18.  What  world  does  the  soul  now  enter,  and  what  problem 
now  faces  the  poet? 

19.  In  line  225  we  read:  “Another  marvel:  ” 

What  marvels  make  up  this  episode? 

20.  How  can  “sweet  rest”  have  pain?  Lines  190-195. 

21.  What  two  doubts  possess  the  soul?  Lines  196-210;  210- 
225. 

22.  Have  you  felt  doubt  as  to  whether  you  were  moving 
when  a train  rushed  past  the  one  in  which  you  were?  Are 
your  feelings  verified  in  the  poet’s  words? 

23.  How  would  you  characterize 

a.  The  Angels’  first  song?  (A  song  of  ). 

b.  The  Angels’  second  song?  (A  song  of  ). 

24.  What  is  the  effect  of  these  melodies  on  the  narrative? 

25.  How  does  Gerontius  recognize  the  Angel?  Line  258. 

26.  Do  you  consider  line  307  exaggerated?  Can  you  recall 
anything  similar  in  Saint  John’s  Apocalypse ? 

27.  Why  is  the  soul  of  Gerontius  temptation-free?  Line  312. 

28.  What  lines  impress  you  as  the  most  musical  in  this 
episode? 

29.  Scan  them  for  their  musical  reason. 

SECOND  EPISODE.  Lines  321-394. 

30.  What  two  questions  of  Gerontius,  together  with  the 
Angel’s  answer,  make  up  the  content  of  this  episode? 

31.  Do  the  answers  satisfy  your  thoughts  on  the  matter  in 
question  ? Why  ? 

32.  Are  the  questions  such  as  you  would  ask?  Why? 

33.  What  line  in  the  Angel’s  first  answer  shows  the  time 
occupied  by  the  first  and  second  episodes? 


THE  DREAM  OF  GER0NT1US 


41 


34.  How  is  “time”  measured  in  eternity?  Line  355. 

35.  Is  this  standard  natural?  Would  or  could  you  propose 

another  standard? 

36.  What  keeps  the  soul  of  Gerontius  from  his  God?  Line 
365. 

37.  “I  saw  the  Judge  severe  e’en  in  the  crucifix.”  Is  this 
the  common  view  of  men?  Should  it  be  otherwise?  Why? 

38.  What  is  the  relation  of  the  Particular  to  the  General 

Judgment  as  given  in  the  text?  Lines  380-390.  Is  this  relation 

consonant  with  the  Catechism? 

39.  In  these  lines  is  there  any  indication  that  Gerontius  is 
saved  ? 


THIRD  EPISODE.  Lines  395-602. 

40.  What  lines  strike  the  key-note  of  this  episode? 

41.  Are  the  Demons’  choruses  in  harmony  with  this  note? 

Why? 

42.  What  is  the  attitude  of  the  Demons  towards  God? 
Towards  man? 

43.  Is  this  attitude  natural?  Why? 

44.  Describe  the  character  of  the  Demons  as  drawn  by 
Newman. 

45.  Milton’s  archdemon  is  heroic.  Are  Newman’s? 

46.  Which  view  is  truer  to  faith?  Which  is  the  more  artistic 

and  literary? 

47.  How  does  the  Angel  account  for  this  difference  of  views? 
Lines  490-500. 

48.  Does  the  introduction  of  demons  add  an  element  of  plot? 
State  reasons. 

49.  What  lines  in  540-550  indicate  the  medium  of  Gerontius’ 
perception  ? 

50.  Why  does  the  poet  employ  this  medium?  Has  it  any 
bearing  on  the  title? 

51.  What  lines  in  570-580  show  the  craving  of  the  soul  for 
God? 


42 


THE  LOYOLA  CLASSICS 


52.  “That  sight  of  the  Most  Fair  will  gladden  thee,  but  it 
will  pierce  thee  too.”  What  example  does  the  Angel  use  to 
explain  this  paradox?  Lines  590-599. 


FOURTH  EPISODE.  Lines  603-824. 

53.  A motif — a word  much  used  in  art  and  literature — is  the 
recurrence  of  a theme.  Thus  in  a symphony  a fundamental 
melody  appears  and  reappears  in  the  different  movements. 
What  might  be  termed  the  motif  of  the  songs  of  the  five  choirs 
of  Angelicals? 

54.  The  content  of  the  Angelicals’  songs  is : The  story  of 

man’s  ? 

55.  Does  Gerontius’  appreciation  of  the  Angelicals’  song 
recall  Tennyson’s  Bugle  Song?  Why?  Line  674. 

56.  Note  the  progress : — through  the  Gate,  up  the  Sacred 
Stairs,  to  the  Threshold.  How  does  Newman  turn  this  poetic 
fancy  to  artistic  use? 

57.  “There  is  a pleading  in  His  pensive  eyes  will  

trouble  thee.”  Line  736.  What  incident  of  the  Passion  does 
this  line  suggest? 


FIFTH  EPISODE.  Line  825-875. 

58.  Wffiat  is  the  tone  of  this  episode?  Why  is  such  a tone 
employed  ? 

59.  “I  hear  the  voices  that  I left  on  earth.”  Line  827.  This 
line  and  the  Angel’s  answer  bring  back  what  scene? 

60.  Lines  827-835  show  “the  fears  of  anxious  hearts.”  Is 
this  note  of  anxiety  in  place?  Why? 

61.  The  words  of  the  Angel  of  the  Agony  are  full  of ? 

Why  is  this  feeling  proper  here?  Lines  836-847. 

62.  The  most  solemn  moment  of  the  poem  is  left  to  our 
imagination.  Why?  Line  848. 

63.  W;hat  is  the  effect  of  God’s  sanctity  on  the  soul  of 
Gerontius?  Line  853. 


THE  DREAM  OF  GERONTIUS 


43 


64.  Does  this  effect  give  us  a picture  of  what  sin  must  be 
in  the  sight  of  God?  Why? 

65.  After  judgment,  what  is  the  sole  thought  of  Gerontius? 
What  were  his  thoughts  before?  Why  this  difference?  Line 
860. 

66.  Note  the  simple  beauty  of  the  Soul’s  song  of  resignation. 


EPILOGUE.  Lines  876-912. 

67.  Mark  the  sweet  peace  of  the  epilogue.  What  are  its 
elements  ? 

68.  Would  you  prefer  another  ending?  For  instance,  that 
Gerontius  should  wake  from  his  dream  and  live?  State  reasons 
for  your  preference. 

69.  Select  any  one  of  the  Poems  for  Comparative  Reading 
and  compare  it  with  The  Dream  of  Gerontius,  stressing  these 
three  points : 

a.  Is  the  view-point  Christian  or  pagan? 

b.  Are  the  treatment  and  attitude  submissive  or  defiant? 

c.  Is  the  effect  hopeful  or  depressing? 


SHORT  POEMS  FOR  COMPARATIVE  READING 


Arnold:  Rugby  Chapel;  Thyrsis. 

Browning : Prospice. 

Bryant:  Thanatopsis. 

Gray:  Elegy  in  a Country  Churchyard. 

Hemans : The  Hour  of  Death. 

Holmes:  Under  the  Violets. 

Hood:  The  Death  Bed. 

Hunt : Death. 

Keats:  The  Terrors  of  Death. 

Knox:  Oh!  Why  Should  the  Spirit  of  Mortal  be  Proud ? 

Longfellow:  The  Two  Angels;  Resignation. 


44 


THE  LOYOLA  CLASSICS 


Lowel : After  the  Burial. 

Lyte:  Abide  with  Me. 

Milton : Lycidas. 

Moore:  Oft  in  the  Stilly  Night;  Those  Evening  Bells. 

Poe:  Annabel  Lee;  The  Raven. 

Procter:  History  of  a Life. 

Rosetti : Song. 

Scott:  Soldier,  Rest. 

Shelley:  Adonais. 

Stoddard:  We  Sat  by  the  Cheerless  Fireside. 

Tennyson : Crossing  the  Bar;  Break,  Break,  Break. 

Whitman:  O Captain!  My  Captain! 

Wordsworth:  Three  Years  She  Grew. 

Almost  all  these  poems  can  be  found  in  The  Cambridge  Book 
of  Poetry  and  Song.  (The  Thomas  Y.  Crowell  Co.,  New  York.) 


DRAMATIC  OUTLINE 

Drama  is  a picture  of  human  life  for  representation  on  the 
stage.  The  essential  lines  of  difference  between  ancient,  or 
classical,  and  modern,  or  romantic  drama  may  be  illustrated  in 
the  following  table : 


CLASSICAL 

1.  Religious  subject. 

2.  Action  carried  through 
prologue,  five  acts,  and  epi- 
logue.’ 

3.  Chorus. 

4.  Three  unities. 

5.  Two  or  three  actors. 

6.  Soliloquy  and  dialogue. 


MODERN 

1.  Subject  matter  unre- 
stricted. 

2.  Prologue  and  epilogue 
rarely  employed,  while  num- 
ber of  acts  varies. 

3.  No  chorus. 

4.  One  unity. 

5.  No  set  number  of 
actors. 

6.  Soliloquy  and  dialogue 
are  shortened. 


THE  DREAM  OF  GERONTIUS 


47 


For  a fuller  discussion  of  dramatic  principles  consult : 

Coppens : A Practical  Introduction  to  English  Rhetoric. 
Matthews:  Study  of  the  Drama. 

Moulton : Ancient  Classical  Drama. 

Woodbridge:  The  Technique  of  the  Drama. 

Freytag:  Technique  of  the  Drama. 


THE  DRAMATIC  FORM 

1.  State  the  elements  characteristic  of  classical  dramatic 
form.  Point  out  these  elements  in  The  Dream  of  Gerontius. 

2.  In  any  dramatic  form  there  must  be  a rise  and  fall  in- 
action. Why  ? 

3.  Trace  this  rise  and  fall  in  The  Dream  of  Gerontius. 

4.  Do  you  think  that  the  action  drags?  If  so,  why? 

5.  What  is  the  climax  in  the  poem? 

6.  Show  that  the  preceding  episodes  have  a direct  bearing 
on  the  climax. 

7.  Point  out  that  this  relation  grows  closer  as  the  episode 
comes  nearer  to  the  climax. 

8.  How  would  you  word  a law  of  dramatic  composition 
embodying  the  ideas  contained  in  Nos.  6 and  7? 

9.  Can  you  find  any  such  principle  in  your  Rhetoric? 

10.  Do  you  think  there  is  a gain  in  dramatic  effect  by  the 
abruptness  in  the  climax  itself?  Why? 

11.  In  the  classical  form  the  climax  has  place  in  the  fifth 
act.  Does  the  fifth  episode  correspond  to  the  fifth  act  in  this 
respect  ? 

12.  The  dramatis  personae  are : the  Assistants ; the  Angels ; 
the  Demons ; the  Soul ; God.  Which  of  these  is  made  the 
central  figure  and  why? 

13.  Dramatic  action  requires  a clash  of  persons  or  of  forces. 
Have  we  such  a clash  here? 

14.  With  what  object  does  this  clash  concern  itself? 

15.  What  characters  represent  what  would  be  the  hero  and 
the  villian  in  modern  drama? 

16.  Is  the  plotting  of  the  Demons  suggested  rather  than 
acted  before  our  eyes?  Wihy? 


48 


THE  LOYOLA  CLASSICS 


17.  The  Dream  of  Gerontius  may  be  the  drama  of  (a)  a 
soul’s  salvation;  or,  ( b ) the  defeat  and  success  of  God’s  crea- 
tion. Which  of  these  views  is  yours,  and  why? 

18.  The  characters  of  the  dramatis  personae  should  be  por- 
trayed in  their  actions  and  their  conversation.  Is  this  prin- 
ciple worked  out  in  the  poem?  If  so,  give  a brief  character 
sketch  of  Gerontius,  the  Guardian  Angel,  and  the  Demons. 

19.  Do  the  soliloquies  of  the  Soul  strike  you  as  natural  or 
forced;  long  drawn  out  or  of  proper  length?  Why? 

20.  Why  should  the  dialogue  be  in  the  form  of  question  and 
answer? 

21.  Do  you  think  the  subjects  of  the  dialogues  are  too  deep 
to  be  interesting?  State  your  reasons. 

22.  Do  you  think  people  not  of  the  Faith  would  appreciate 
the  dialogues?  Justify  your  answer. 

23.  Is  there  any  direct  answer  to  the  boasts  and  complaints 
of  the  Demons?  Why? 

24.  Can  you  consider  the  choruses  of  the  Angelicals  an  in- 
direct answer  to  the  Demons? 

25.  Does  the  indirect  dialogue  of  the  Angelicals  and  the 
Demons  represent  counsels  for  and  against  the  soul  at  judg- 
ment? Why? 

26.  Would  this  representation  be  in  accord  with  our  idea  of 
angels  and  demons? 

27.  Would  such  a representation  of  angels  and  demons  be 
dramatic?  Why? 

28.  What  five  great  passions  mentioned  in  the  Dramatic 
Outline  are  brought  into  play  in  a drama?  Can  you  point  out 
the  expression  of  these  passions  in  the  poem? 

29.  In  the  classic  drama  the  chorus  “consisted  of  a band  of 
persons  who  were  supposed  to  have  been  present  at  the  occur- 
rences represented.  They  were  actors,  or  rather  spoke  and  sang 
like  one  actor  in  the  drama.”  Show  that  the  chorus  of  Assist- 
ants, Angelicals,  and  Demons  fulfills  these  two  conditions. 

30.  In  the  classic  drama  the  personnel  of  the  chorus  remains 
unchanged.  Why  does  the  action  of  The  Dream  of  Gerontius 
call  for  a change  in  the  personnel  of  the  chorus? 


THE  DREAM  OF  GERONTIUS 


49 


31.  The  office  of  the  chorus  was  “to  utter  the  voice  of  wis- 
dom, counsel,  and  religion,”  and  “from  time  to  time  sing  an 
ode  suggested  by  the  play,  thus  relieving  the  attention  of  the 
spectators.”  Show  that  these  duties  are  fulfilled  by  the  As- 
sistants, Demons,  and  Angelicals. 

32.  The  choruses  usually  marked  the  division  of  the  acts. 
Do  they  as  a rule  mark  the  division  of  the  episodes  in  The 
Dream  of  Geroniius? 

33.  What  is  meant  by  the  three  unities? 

34.  Have  they  a place  in  The  Dream  of  Gerontiusf 

35.  Why  are  they  not  all  employed  in  modern  drama? 


50 


THE  LOYOLA  CLASSICS 


STUDENT  ASSIGNMENTS 


1.  Let  each  student  write  an  honest  appreciation  of  the  poem. 
Is  it  a masterpiece  to  him  or  not?  State  why. 

2.  Let  the  class  construct  a similar  drama.  The  theme : 

a.  The  soul  of  Judas;  or, 

h.  The  soul  of  Joan  of  Arc. 

Follow  the  dramatic  analysis  (prologue,  five  episodes,  epi- 
logue). A single  episode  may  be  assigned  to  one  student  or 
to  a group  of  students  as  the  number  in  the  class  varies.  Have 
the  assignments  read  in  class,  criticized,  combined,  and  pub- 
lished in  the  school  paper  as  a class  poem.  (If  the  class  has 
not  studied  metrical  composition,  the  exercise  might  profitably 
be  written  in  prose.) 

3.  Hold  a class  symposium : 

a.  Paper  on  the  history  of  the  poem. 

h.  Paper  on  appreciation  of  the  poem  by  literary 
critics. 

c.  Paper  on  the  verse  structure. 

d.  Paper  on  Elgar’s  Oratorio. 

e.  Intersperse  with  select  readings  from  the  poem. 

4.  Let  the  students  select  three  or  four  passages  to  be  mem- 
orized and  state  the  reason  of  the  choice. 

5.  Assign  word  studies: 

a.  Let  the  student  determine  in  any  episode  the  ratio 

of  Anglo-Saxon  words  to  those  of  classical  origin 
and  state  reason  for  the  proportion  used. 

b.  Let  the  student  note  in  any  episode  the  picture 

words,  figures,  and  comparisons ; and  then  deter- 
mine whether  ornamental  or  plain  diction  pre- 
dominates in  the  chosen  episode.  Show  the  con- 
nection between  the  diction  and  the  thought. 

6.  A short  paper  on  the  laws  of  narration  and  their  exem- 
plification in  The  Dream  of  Gerontius. 

7.  A paper  on  Greek  drama,  stressing  the  Hellenistic  idea 
of  blind  fate,  which  of  course  could  have  no  place  in  Christian 
literature. 


THE  DREAM  OF  GERONTIUS 


51 


GLOSSARY 


Abraham,  n.  The  divinely  appointed  founder  of  the  Jewish 
nation. 

Aggravate,  vt.  To  add  weight,  to  increase.  (Colloquial)  To 
provoke,  to  anger. 

Albeit,  conj.  Even  though,  although,  notwithstanding. 

Arraign,  vt.  To  cite,  to  summon,  to  indict. 

Ascendant,  a.  Ascending,  rising,  superior,  dominant. 

Beatific  Vision  (Theological).  The  sight  of  God  face  to  face. 
Bigot,  a.  Narrow-minded.  , 

Blandishment,  n.  Soothing  or  flattering  speech  or  action. 

Cant,  v.  To  speak  with  affected  or  hypocritical  unction. 
Celestial,  a.  Heavenly,  divine. 

Chastisement,  n.  The  infliction  of  punishment. 

Chronology,  n.  The  science  which  treats  of  time;  the  order  of 
events. 

Chuck,  vt.  To  toss,  to  pitch. 

Clod,  n.  A lump' of  clay. 

Clomb,  pp.  or  imp.  of  climb. 

Coil,  vt.  To  wind  in  rings. 

Communion,  n.  Sympathetic  intercourse. 

Comply,  vi.  To  consent,  obey. 

Composite,  a.  Compound. 

Connatural,  a.  Innate,  congenital,  cognate,  allied. 

Constituent,  a.  Component. 

Consummate,  vt.  To  complete,  to  finish. 

Converse,  vi.  To  commune,  to  talk  with. 

Cope,  vi.  To  contend,  to  fight. 

Cornice,  n.  The  horizontal  molded  projection  at  the  top  of  a 
building,  usually  under  the  eaves. 

Correlative,  a.  Mutually  involving  or  implying  one  another. 
Cozen,  vt.  To  cheat,  to  swindle. 

Cycle,  n.  Eon,  a vast  period. 

Dreed,  pp.  of  dree,  v.  To  suffer,  to  bear. 

Effluence,  n.  A flowing  out. 

Eld,  n.  Former  times,  antiquity,  old  age. 

Emmanuel,  n.  God  with  us ; one  of  the  names  of  the  Savior. 


52 


THE  LOYOLA  CLASSICS 


Febrifuge,  n.  A medicine  that  is  efficacious  against  fever. 
Guerdon,  n.  A reward  given  as  an  honor,  recompense,  requital. 
Heritage,  n.  An  estate  that  passes  by  descent;  a share,  a por- 
tion. 

Hist,  interj.  Be  silent,  hush,  hark. 

Hubbub,  n.  Uproar,  tumult. 

Incarnate,  vt.  To  embody  in  flesh. 

Impotent,  a.  Weak,  destitute  of  power. 

Integrity,  n.  Uprightness  of  character,  the  state  of  being  entire. 
Intemperate,  a.  Characterized  by  lack  of  moderation,  violent. 
Intonation,  n.  Modulation  of  voice  in  speaking. 

Introversion,  a.  The  act  of  turning  within. 

Isaac,  n.  A Hebrew  patriarch,  the  son  of  Abraham. 

Job,  n.  A Hebrew  patriarch,  a type  of  patience. 

Kyrie  eleison,  Christe  eleison  (Greek).  Lord  have  mercy  on  us, 
Christ  have  mercy  on  us. 

Lintel,  n.  The  horizontal  top-piece  of  a doorway. 

Loathe,  vt.  To  regard  with  hatred  and  disgust. 

Loathsome,  a.  Exciting  extreme  aversion  or  disgust. 

Lot,  n.  A Hebrew  patriarch. 

Lucifer,  n.  Satan. 

Marvel,  n.  That  which  excites  wonder,  a prodigy. 

Maze,  n.  A labyrinth,  a network. 

Mete,  vt.  To  allot,  to  apportion. 

Mortis  in  discrimine  (Latin).  In  the  critical  moment  of  death. 
Moses,  n.  A Hebrew  legislator  and  prophet. 

Mutual,  a.  Common,  reciprocal. 

Nathless,  adv.  Nevertheless. 

Nethermost,  a.  Lowest. 

Novissima  hora  est  (Latin).  The  final  hour  is  here. 

Penal,  a.  Of  or  pertaining  to  punishment. 

Peremptory,  a.  Not  admitting  of  debate  or  expostulation,  de- 
cisive, absolute. 

Presage,  n.  An  indication  of  something  to  come,  omen,  portent. 
Proficiscere,  anima  Christiana,  de  hoc  mundo  (Latin).  Go 
forth,  O Christian  soul,  from  this  world. 


THE  DREAM  OF  GERONTIUS 


53 


Sanctus  fortis,  Sanctus  Deus,  de  profundis  oro  te,  Miserere 
Judex  meus,  parce  mihi,  Domine  (Latin).  Holy  Strong  one, 
Holy  God,  from  the  depths  I pray  Thee,  pity  me,  my  Judge, 
spare  me,  O my  Lord! 

Scopeless,  a.  Without  end  or  limit. 

Scud,  vi.  To  move,  run,  or  fly  swiftly. 

Thecla,  n.  A saint  of  Isauria. 

Token,  n.  Any  object  indicative  of  another  object,  a sign,  an 
indication. 

Transform,  vt.  To  change. 

Uncouth,  a.  Ungainly,  odd,  outlandish. 

Unruly,  a.  Ungovernable. 

Vestibule,  n.  A small  antechamber. 

Visitant,  n.  A visitor  or  guest. 

Wane,  vi.  To  diminish  in  size  or  brilliancy,  to  decrease. 


